Jung And Aion: Time, Vision, And A Wayfaring Man - Gnosis
Jung and Aion: Time, Vision,and a Wayfaring ManLance S. OwensC. G. Jung stated in 1957 that the visionary experiences recorded in TheRed Book: Liber Novus were the foundation of his life work: “My entirelife consisted in elaborating what had burst forth from the unconsciousand flooded me like an enigmatic stream . . . the numinous beginning,which contained everything, was then.” Liber Novus is now historicallyplaced in a hermeneutic relationship with Jung’s subsequent writings.Jung composed the first page of Liber Novus in 1915. On this introductory folio leaf he graphically intertwined a prophecy of the futureand the coming of a new aeon: an epochal turning-point in human consciousness. Though this revelation was foundational to his subsequentwork, Jung did not initially feel free to publicly disclose its keynote.After several extraordinary near-death visions in 1944, Jung realized it was his duty to finally and openly communicate the central revelation recorded in Liber Novus. The first manuscript page of Liber Novuspenned by Jung in 1915—deeply considered, dense with verbal andpictorial imagery formed in response to the Spirit of the Depths—andthe complexly crafted commentary in Aion, composed three decadeslater, are fundamentally wed. They both declare the dawning of a newaeon. While each work might be studied as an independent text, onecan only comprehend Jung and his struggle with Liber Novus in theirconjunction.ho hath believed our report? and to whom is the arm ofthe Lord revealed? For he shall grow up before him asa tender plant, and as a root out of a dry ground. . . .253
254!Der Weg des kommenden (The Way of What Is to Come). The first parchmentsheet of Liber Novus, composed in 1915, with Jung’s symbolic declaration ofa coming new aeon. (Some paint chipping on the original parchment has beendigitally restored.) Liber Novus, Liber Primus, folio i recto.
LANCE S. OWENS!TIME, VISION, AND A WAYFARING MAN255Then the eyes of the blind shall be opened, and the ears of thedeaf shall be unstopped. Then shall the lame man leap as ahart, and the tongue of the dumb sing: for in the wildernessshall waters break out, and streams in the desert. And theparched ground shall become a pool, and the thirsty landsprings of water: in the habitation of dragons, where eachlay, shall be grass with reeds and rushes. And a highwayshall be there, and it shall be called the way of holiness. Theunclean shall not pass over it, but it shall be for those, thewayfaring men; and fools shall not err therein.—Incipit Liber Novus, 19151Not the opinion of any individual contemporary will decidethe truth and error of what has been discovered, but ratherfuture generations and destiny. There are things that are notyet true to-day, perhaps we are not yet permitted to recognizethem as true, although they may be true tomorrow. Therefore every pioneer must take his own path, alone but hopeful,with the open eyes of one who is conscious of its solitude andof the perils of its dim precipices. Our age is seeking a newspring of life. I found one and drank of it and the water tastedgood. That is all that I can or want to say. My intention andmy duty to society is fulfilled when I have described, as wellas I can, the way that led me to the spring; the reproaches ofthose who do not follow this way have never troubled me, norever will.—C. G. Jung, 19172crafting the first parchment leaf of Liber Novus, whatwould become the first page of his “Red Book.” Over the two precedingyears he had wandered as a wayfarer on an ancient and forgotten imaginative highway, eyes open, “conscious of its solitude and of the perils of itsdim precipices.”3 He had languished in a parched desert, discovered the viasancta, seen visions, confronted the dexterous and sinister arm of God, andmet his guide and master Philemon. The journey had led to “a new spring oflife.”4Carl Gustav Jung knew he had received a revelation.5 He had gonesearching for his own myth and encountered an epochal human story: a fiction that was also a fact, a tale that he found true. Now he made the journey’s
256!record. He began by compiling a 1,200-page draft manuscript detailing theinitial flood of visions, recorded in his “Black Book” journals between November 1913 and April 1914, adding further reflections on their meaning.6 Withthis protean draft at hand, he next turned to creating a perdurable testamentto the tale.The formal record—in initial conception—would be an illuminatedbook. Into it he would transcribe his account, interweaving images andhistoriated text, all worked upon folio sheets of parchment in a seeminglymedieval style.7 And on the beginning page, this first preface page, Jungwould offer a succinct reflection upon the whole. Certainly no page of LiberNovus was more carefully considered than its beginning. Though this is thefirst leaf artistically rendered, it is in composition a conclusion, a summarystatement made about all that follows. As Jung explained in the text on theverso of the sheet, “I speak in images. With nothing else can I express thewords from the depths.”8 His prologue offers supreme evidence of what thatstatement meant.The words carefully chosen for the beginning are not, however, hisown, nor are they found in his draft manuscript.9 For a preface to his revelation, Jung reached back across two millennia, to the echoes and prefaceof an antecedent but parallel moment in the story. Scribed in old Latin, heoffered prophetic writ from the threshold of the Christian aeon—four auguries of a new age from the prophet Isaiah, and the signal proclamation ofthat age’s birth recorded in the Gospel of John: And the Word was madeFlesh.Worked around this proem to the prior and passing aeon, Jung addedin image his own declaration of the new. The key figure is a depiction of thesun’s precession through the zodiacal circle. Astrological observations linkedthe vast human story with the gradually shifting vernal equinoctial positionof the sun relative to the fixed stars, a transposition within the zodiac markedevery 2,200 years or so. At the dawn of Christianity, the sun had entered theastrological house of the two fish, the constellation of Pisces. Now the solarspring point is on the cusp of transitioning into the zodiacal constellation ofAquarius, inaugurating a new age.Within the first four words of Liber Novus—Der Weg des kommenden, “The Way of the Coming”—Jung intertwined a graphic tale of thepast and a prophesy of the future. “I speak in images. With nothing else canI express the words from the depths.” The preface declaration of the NewBook offers, in complex image, the mythopoetic proclamation of a comingnew aeon: an epochal turning-point in the human story. This is Jung’s summary perspective on Liber Novus as it was formed in 1915. The story and itsrevelation remained a cornerstone to all his coming work.
LANCE S. OWENST HE W AYOFW HAT I STO!TIME, VISION, AND A WAYFARING MAN257C OMEIn 1957, near the end of his long life, Jung spoke these now familiar words toAniela Jaffé about the experiences from which Liber Novus emerged:The years . . . when I pursued the inner images were the mostimportant time of my life. Everything else is to be derived fromthis. It began at that time, and the later details hardly matter anymore. My entire life consisted in elaborating what had burst forthfrom the unconscious and flooded me like an enigmatic streamand threatened to break me. . . . Everything later was merelythe outer classification, the scientific elaboration, and the integration into life. But the numinous beginning, which containedeverything, was then.10Although critics once held this broad statement suspect, its truth canno longer be questioned. Nearly half a century after Jung’s death, publicationof The Red Book: Liber Novus provides the long-awaited primary evidenceto the fact of his words. Sonu Shamdasani declares, based on over a decadeof comprehensive study and editorial research preparing the text for publication, that Liber Novus “is nothing less than the central book in his oeuvre.”11It is the bedrock and foundation upon which any understanding of the lifeand work of C. G. Jung must be built. This relationship will, however, be fullyappreciated only after a complete reconsideration of Jung’s work in light of“the numinous beginning, which contained everything.” And that complexreorientation will require the efforts of more than a single generation.Even adept studentsof Jung find Liber Novusa difficult and perplexingwork. Jung understood theirproblem—hehadlivedthrough it. Liber Novus isJung’s record of a journeyinto mythopoetic imagination, and it was a difficultpassage. What confoundsthe reader now is the sameissue that confronted Jungthen: Though imaginative,mythic, apparently fictive,and ultimately subjective, what Jung met in his wanderings spoke with theJung did not record LiberNovus as a private, aestheticpretension. He addressed itto readers in a future time,though, from the beginning,he was never quite sure whenthat time might come.
258!voice of an objective fact. It was independent, ineffably ancient, and yetintimately and synchronously involved with human history. He perceived itas real, and the story it told had the tenor of a revelation.Jung did not record Liber Novus as a private, aesthetic pretension.He addressed it to readers in a future time, though, from the beginning, hewas never quite sure when that time might come.12 Nonetheless, Jung anticipated that potential readers of Liber Novus would need preparation; thebook demanded from him a hermeneutics and an exegesis appropriate toits voice. So he gave one, or at least struggled mightily with the effort. Fordecades readers have perused the result—essentially, everything Jung wroteafter 1916—unaware of what it really is, and often frustrated by this chasm intheir comprehension. The intertext to the enterprise, the critical foundationto comprehension, remained occulted.Now we must begin again, reading and considering Jung in circularfashion: Liber Novus and Jung’s developed hermeneutic to his visions—theonce occulted primary text and its extended exegesis—both require eachother. They are integrally interwoven in Jung’s life and in his writings. Anypresumption of understanding Jung, absent an appreciations of Liber Novusand the revelatory mythopoetic experience that engender his new book, isvain.An examination of the first page of Liber Novus reveals the pathawaiting exploration. Of course, the intention of this initial parchment foliomight seem a matter open to diffuse conjecture. And so it would be, if Junghad not given its image a book-length commentary late in his life with thepublication of Aion in 1951.13 The first stunning manuscript page of LiberNovus, penned by Jung in 1915, deeply considered, dense with verbal andpictorial imagery formed in response to the “Spirit of the Depths,” and thecomplexly crafted commentary in Aion composed thirty-five years later, arefundamentally wed. Although each might be studied as an independent text,one can only comprehend Jung and his struggle with Liber Novus in theirconjunction.In the following comments, I focus on Liber Novus and Aion. This isjust a brief introduction, perhaps a paradigm for the work awaiting. In likemanner, all of the four major works Jung published after his illness and neardeath visions of 1944—the late writings that I call his “summary quartet,”composed of Psychology of the Transference, Aion, Answer to Job, andMysterium Coniunctionis14—demand a new consideration. Formed nearthe end of his life and completed after a second extraordinary visionary experience, each provides a uniquely focused elaboration and final testamentto the “numinous beginning” recorded in Liber Novus: “Everything else is tobe derived from this.”
LANCE S. OWENS!TIME, VISION, AND A WAYFARING MAN259H EAVEN A BOVE , H EAVEN B ELOWIn February of 1944, Jung slipped in the snow and broke his ankle. This modest injury and associated immobilization led to development twelve days laterof a life-threatening pulmonary embolism and heart attack. For three weeksJung hung between life and death. And in that twilight, he was immersed ina prolonged series of visions. They seemed the end of his journey, the conclusion to the story he had lived. “It is impossible to convey the beauty andintensity of emotion during those visions. They were the most tremendousthings I have ever experienced.”15I would never have imagined that any such experience was possible. It was not a product of imagination. The visions and experiences were utterly real; there was nothing subjective about them;they all had a quality of absolute objectivity.We shy away from the word “eternal,” but I can describethe experience only as the ecstasy of a non-temporal state inwhich present, past, and future are one. Everything that happens in time had been brought together into a concrete whole.Nothing was distributed over time, nothing could be measuredby temporal concepts.16This illness, these visions, and a year of convalescence—soon followed by asecond serious cardiac event in November of 1946—deeply affected Jung’sperspective upon his life, his story, and the task remaining to him. Theymarked the summation of an experience foreshadowed by Liber Novus andgave origin to his book Aion. After his second heart attack, Jung wrote in aletter to Victor White:Yesterday I had a marvellous dream: One bluish diamondlikestar high in heaven, reflected in a round, quiet pool—heavenabove, heaven below—. The imago Dei in the darkness of theEarth, this is myself. . . . It seems to me as if I were ready to die,although—as it looks to me—some powerful thoughts are stillflickering like lightnings in a summer night. Yet they are not mine,they belong to God, as everything else which bears mentioning.17“At the beginning of the illness,” Jung later noted, “I had the feelingthat there was something wrong with my attitude.”18 Events reoriented it.Barbara Hannah, an astute observer close to Jung during this period, characterized the illness and visions as being something like a second “rite ofinitiation”—the first great initiation having been his visionary passage thirtyyears earlier, recorded in Liber Novus. Using the image of a shamanistic
260!medicine man (expounded by the mythologist Mircea Eliade), she explains:“Although as a rule there is only one initiation, yet sometimes in an emergency, for example, when a great disaster threatens the tribe, the medicineman also goes through a second.”19Hannah’s comments expose a great deal both about Jung’s experienceand about how disciples close to Jung during these years historically witnessed the story he was telling with his life. She described the visions as “thegreatest milestone in Jung’s attainment of wholenesss.”20 Hannah continues:It most certainly changed and developed Jung to an incalculableextent. . . . Before his illness one often felt he was on the mountain; one could say that the absolute knowledge in the unconscious was accessible to him, as it might be to an immortal; buthe was also often completely in the valley. After his illness heseemed to be much more completely on the mountain, but at alltimes he could descend into the valley and speak and act in itsterms.21Beginning in 1913, at the age of thirty-eight, C. G. Jung consciouslyengaged an inner mythic reality. The activity continued for several years.This was his “first initiation,” to use Hannah’s expression. For thirty years,he had followed the implications of the experience. At the very beginningof his journey, Jung most closely associated his experience with Gnosticism,an experiential and visionary fact present in early Christianity. But he alsosensed relationships with Egyptian hermeticism and the late classical mystery traditions, Mithraism and Orphism.22 He identified his master, Philemon,whom he met in a vision, as an Alexandrian Gnostic. Philemon subsequentlydisclosed himself as Simon Magus, whose bride Helena was the incarnationof Sophianic wisdom.23 Jung long pondered that story.The path led himon, wandering through thevisionary traditions of theWest, searching experientialevidence for a story he knewwas not his alone. Jung eventually determined that he hadidentified its thread reachingacross centuries, to hermeticism, alchemy, medievalheretical traditions, and Jewish Kabbalah. He recognizedthe unifying fact of a centraland defining experienceIt is vitally necessary tounderstand the ramificationsof Jung’s late-life encounterwith Jewish Kabbalah, andthe intimate relationshipbetween Kabbalah, alchemy,and the hermetic culture ofthe Renaissance.
LANCE S. OWENS!TIME, VISION, AND A WAYFARING MAN261hidden somewhere within all of these traditions: It was the imaginative,mythopoetic initiation he had, in measure, shared.Jung’s explorations led inexorably toward a summation experience heperceived as having been witnessed by the visionary tradition, the mysterium coniunctionis. Historically it has been symbolized in the holy wedding of two natures named with many names: divine and human, male andfemale, eros and logos, king and queen, salt and sulfur, inner and outer, senseand nonsense, above and below. During the years immediately prior to his1944 visions, Jung was grappling with alchemical and Kabbalistic texts, ciphering cryptic textual evidence about this sacred experience which he perceived central to the traditions. It was the focus of a work that he conceivedmight be his opus magnum: Mysterium Coniunctionis.Now during his illness, it happened to him. He lived it: “The visions and experiences were utterly real; there was nothing subjective aboutthem.”I myself was, so it seemed, in the Pardes Rimmonim, thegarden of pomegranates, and the wedding of Tifereth withMalchuth24 was taking place. Or else I was Rabbi Simon benJochai, whose wedding in the afterlife was being celebrated. Itwas the mystic marriage as it appears in the Cabbalistic tradition. I cannot tell you how wonderful it was. I could only thinkcontinually, “Now this is the garden of pomegranates! Now thisis the marriage of Malchuth with Tifereth!” I do not know exactlywhat part I played in it. At bottom it was I myself: I was the marriage. And my beatitude was that of a blissful wedding. . . .There followed the Marriage of the Lamb, in a Jerusalemfestively bedecked. I cannot describe what it was like in detail.These were ineffable states of joy. Angels were present, and light.I myself was the “Marriage of the Lamb.”That, too, vanished, and there came a new image, the lastvision. I walked up a wide valley to the end, where a gentle chainof hills began. The valley ended in a classical amphitheater. It wasmagnificently situated in the green landscape. And there, in thistheater, the hierosgamos was being celebrated.25The journey had started in Liber Novus with Jung’s petition to his soul,whom he found again “only through the soul of the woman.”26 She had subsequently offered herself, in the form of Salome, as a bride. He had followedthe trail of that illusive mystical wedding across the ages. Now his story hadreached its experiential conclusion. Jung had entered the bridal chamber, hehad met the bride: “I was the marriage.”
262!In an insightful recent study, Stanford Drob called these visions “Kabbalistic Visions.”27 It is vitally necessary to understand the ramifications ofJung’s late-life encounter with Jewish Kabbalah, and the intimate relationship between Kabbalah, alchemy, and the hermetic culture of the Renaissance. But it is also important to remember Kabbalah’s experiential linksto earlier Merkabah mysticism, roots reaching back at least to the periodof Christian origins and related to the visionary milieu out of which Gnosticism had emerged. Jung described his experience in three settings, eachwith distinct symbolic imagery. In sequence, they were Kabbalistic, mystically Christian, and Hellenistic—the last vision was a mystery rite of paganantiquity. It seems more correct to broadly suggest that these are Gnosticvisions—understanding Kabbalah in Gershom Scholem’s definition as “Jewish Gnosticism”28 and defining the Gnosis by its visionary hermeneutics, notby any temporal delimitation of dogma.Regardless of how one struggles to categorize the ineffable, this secondand final visionary initiation was transformative. It refocused Jung on thecore experience of his life, Liber Novus, and on “how important it is to affirmone’s own destiny.”29 Woven in the fabric of that destiny were Liber Novusand its declaration of a new aeon. Jung gave this summary of his own senseabout what had changed:A good many of my principal works were written only then. Theinsight I had had, or the vision of the end of all things, gave me thecourage to undertake new formulations. I no longer attempted toput across my own opinion, but surrendered myself to the current of my thoughts. Thus one problem after the other revealeditself to me and took shape.30In the Fall of 1945, only shortly after emerging from the prolonged convalescence following his first heart attack, Jung began an extraordinary correspondence, and eventual friendship, with Fr. Victor White, O.P., an EnglishDominican priest and Catholic theologian. Their letters are among Jung’smost important, and personally most valued, epistolary legacies.31 They provide a rare window into Jung’s reformulating focus after his second visionary initiation and offer an intimate view on his struggles with the end of theChristian aeon.The first new work that crystallized entirely during this period after hisnear-death visions was Aion. In a historically crucial letter to Victor White,written 19 December 1947, Jung recounts how he was forced to begin writingAion:Not very long after I have written to you [letter of 22 Sept. 1947],I simply had to write a new essay I did not know about what. It
LANCE S. OWENS!TIME, VISION, AND A WAYFARING MAN263occurred to me I could discuss some of the finer points about Anima, Animus, Shadow and last but not least the Self. I was againstit, because I wanted to rest my head. . . . In spite of all I felt forcedto write on blindly, not seeing at all, what I was driving at. Onlyafter I had written about 25 pages in folio, it began to dawn onme, that Christ—not the man but the divine being—was my secret goal. It came to me as a shock, as I felt utterly unequal tosuch a task.32It was, however, a task he had directly confronted before, though theevent and its conclusions remained sequestered in his hidden new book,Liber Novus. The current of Jung’s thoughts was now forcing him back tothe unfinished task of Liber Novus. In three decades of writing, Jung knewhe had not yet directly and publicly confronted the revelation summarizedthere on its first page: the Christian aeon’s end and the way of what is tocome. Now he must. Several years later Jung commented in private conversation:Before my illness I had often asked myself if I were permitted topublish or even speak of my secret knowledge. I later set it alldown in Aion. I realized it was my duty to communicate thesethoughts, yet I doubted whether I was allowed to give expression to them. During my illness I received confirmation and I nowknew that everything had meaning and that everything was perfect.33This was his task of tasks. We will return later to the rest of this letter fromJung to Victor White about the writing of Aion. But first we need to circleback with Jung to the beginnings of his story. Without understanding thatbeginning, we cannot grasp the meanings at its end.T HE T ASKOFT ASKSJung’s writings during these final and focused years following his illness in1944 have confused many readers; their intertwined coherence can be difficult to apprehend. Only with Liber Novus open is it possible to see what Jungwas doing, how he was struggling to turn the circle of his journey homewardand finish his tale, “speak my secret knowledge.” Liber Novus is the key tothese late works, and they in turn are Jung’s final interpretive working of thevisions recorded in it.
264!Early in this period and while still finishing Aion, he was directed toa reading and extensive revision of Wandlungen und Symbole der Libido, the threshold study feverishly composed between 1910 and 1912. Itwas a crucial episode in his journey; this was the work that signaled an endto his misadventure with Freud. Jung penned an introduction for this revision (published in 1952 under the new title Symbols of Transformation: AnAnalysis of the Prelude to a Case of Schizophrenia34) explaining in maturereflection how that book first came to be:The whole thing came upon me like a landslide that cannot bestopped. The urgency that lay behind it became clear to me onlylater: it was the explosion of all those psychic contents whichcould find no room, no breathing-space, in the constricting atmosphere of Freudian psychology and its narrow outlook.35Note that Jung is nowcritically placing the beginning events of his journeyinto the context of his story.He recounts that his intensestudy of mythologies duringthe prior three years forcedhim to conclude that withoutmyth, a human “is like oneuprooted, having no true linkeither with the past, or withthe ancestral life which continues within him, or yet with contemporary human society.”36 He continues:As the old age fragments andfactures, deep seams are rentopen. . . . In coming time,humankind will rediscoverthe manifold essence of aninner world, light and dark.So I suspected that myth had a meaning which I was sure to missif I lived outside it in the haze of my own speculations. I wasdriven to ask myself in all seriousness: “What is the myth you areliving?” I found no answer to this question, and had to admit that Iwas not living with a myth, or even in a myth, but rather in an uncertain cloud of theoretical possibilities which I was beginning toregard with increasing distrust. . . . So, in the most natural way,I took it upon myself to get to know “my” myth, and I regardedthis as the task of tasks. . . . I simply had to know what unconscious or preconscious myth was forming me, from what rhizomeI sprang.37
LANCE S. OWENS!TIME, VISION, AND A WAYFARING MAN265So, over the next four years, he confronted the portentous “task oftasks.” And he found his myth. As he explained to Victor White, “I wantedthe proof of a living Spirit and I got it. Don’t ask me at what price.”38 It hadled him to the “new spring of life.”The myth that distilled in Jung appears, at least on a first reading ofLiber Novus, somewhat chaotic. But it has a coherent and unifying motif,which can be condensed something like this: The third age of human history,played out vastly over two past millennia, is drawing to a close.39 We nowstand at the threshold of a new aeon, an epochal turning of perspective. An“enantiodromia” in human consciousness is coming. The demiurgic Spirit ofthis Time with its dominant monistic rationalism has reached a cataclysmicend-time. This is a period of darkness, dissolution, and inevitable psychicdisruption.40 But there will be a new dawn. As the old age fragments andfactures, deep seams are rent open, and from forgotten depths, an agelesstreasure will emerge. In coming time, humankind will rediscover the manifold essence of an inner world, light and dark. And with it will come a newperception of man and woman and God and their intimate relationship.Here are his words from Liber Novus:Your soul is in great need, because drought weighs on its world. Ifyou look outside yourselves, you see the far-off forest and mountains, and above them your vision climbs to the realms of thestars. And if you look into yourselves, you will see on the otherhand the nearby as far-off and infinite, since the world of the inner is as infinite as the world of the outer. Just as you become apart of the manifold essence of the world through your bodies,so you become a part of the manifold essence of the inner worldthrough your soul. This inner world is truly infinite, in no waypoorer than the outer one. Man lives in two worlds.41. . . He who sleeps in the grave of the millennia dreams awonderful dream. He dreams a primordially ancient dream. Hedreams of the rising sun.If you sleep this sleep and dream this dream in this time ofthe world, you will know that the sun will also rise at this time.For the moment we are still in the dark, but the day is upon us.He who comprehends the darkness in himself to him thelight is near. He who climbs down into his darkness reaches thestaircase of the working light, fire-maned Helios.42Jung went searching for his myth in 1913 and found a via sancta—“theway of holiness”—leading into an epochal vision. He dreamed the primordial
266!Detail of the historiated initial beginning, Liber Secundus (the second book), of Liber Novus.A force like molten basalt is pushing through geologic fissures, extending up from the depths.Beside this image, a human heart and circulatory system link the visible world with the unseendepths. Liber Novus, Liber Secundus, folio 1.dream, discovered the ageless story, the rhizome from which he sprang. Atleast, so it seemed to him. It linked him with the past, with the ancestral lifethat continued within him, and with contemporary time. It also bound him tothe future, to a new dawn and a destiny:It seems as though a message had come to me with overwhelmingforce. There were things in the images which concerned not onlymyself but many others also. It was then that I ceased to belongto myself alone, ceased to have the right to do so. From then on,my life belonged to the generality.43And as he wrote to Victor White in 1947, “Conforming to the divine will Ilive for mankind, not only for myself, and whoever understands this messagecontained in and conveyed by my writing will also live for me.”44
LANCE S. OWENS!TIME, VISION, AND A WAYFARING MAN267Two thousand years earlier, so his story disclosed, other wayfarers hadpassed u
Jung and Aion: Time, Vision, and a Wayfaring Man Lance S. Owens C. G. Jung stated in 1957 that the visionary experiences recorded in The Red Book: Liber Novus were the foundation of his life work: “My entire life consisted in elaborating what had burst forth from the unconscious
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Morgan’s work is much akin to Jung’s Red Book, although Jung worked on the Red Book longer and with more conscious investment as to its outcome. Nevertheless if Jung’s Liber Novus depicts the rebirth of God by integrating God’s dark side, then Mo
Jung's oeuvre by posing some questions whose answers will indicate at least the main outlines of Jung's thought about the problem of evil. 1 hope, too, that this approach will prepare the reader to enter more deeply into the texts that follow and to watch Jung as he struggles with the problem of evil,
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on Jung’suse ara. 828)and howthis resonates with a Deleuzian interpretation of time. Although it was impossible for Jung to have become acquainted with the thought of Deleuze, Deleuze was influe
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2. To apply a comparative analysis of Freud and Jung, noting similarities and differences, which will help inform a more holistic and integrative approach to tarot reading. 3. To consider how we might apply Freud's psychoanalytic theory and Jung's analytic psychology to operations with the tarot, which in turn will help us to be better card
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